Info For You Lot Luvale (Lovale/Lwena) People: Due South African Traditional Tribe Together With Their Cultural Likumbi Iya Mize Festival
"Phoko yahwa yapangiza ikwavo." (A knife that is already sudden should live used to sharpen the blunt one.) Luvale Proverbs. It means: Influenza A virus subtype H5N1 individual who is trained or has knowledge should assist others.
Luvale tribe dancer together with masked spirit [makishi] at the annual likumbi lya mizi festival/ceremony of the Luvale people of Republic of Zambia inwards Lusaka.
Luvale people, also spelled Lovale together with also called (in Angola) the Luena or Lwena, are an amalgamated agro-fishery Bantu-speaking ethnic grouping inwards Republic of Zambia together with Angola. Influenza A virus subtype H5N1 individual from Luvale tribe is called Balovale. In Republic of Zambia they are found mainly inwards the North-Western Province of Zambia, centred inwards the town of Zambezi which was previously called Balovale.
Luvale people
Some Zambian Luvale have got left their ancestral lands for economical reasons together with tin live found inwards other locations inwards Republic of Zambia such every bit Lakanga Swamp. There is also considerable Rural-Urban migration to Lusaka. In Republic of Angola they reside inwards eastern Moxico Province. The Lovale people are non united nether i paramount primary but are composed of a issue of subgroups speaking the Lovale linguistic communication or dialects of it.
Language
Baluvale speak Luvale language. Luvale (also spelled Chiluvale, Lovale, Lubale, Luena, Lwena) is a Bantu linguistic communication belonging to larger Niger-Congo linguistic communication phylum together with is spoken past times the Lovale people of Republic of Angola together with Zambia. It is recognized every bit a regional linguistic communication for educational together with administrative purposes inwards Zambia, where nearly 168,000 (2006) people speak it. However, in that location are about 2,015,000 Luvale speakers inwards both countries. Luvale is a tonal language.
Luvale is closely related to Chokwe.
History/Origin
Luvale people are portion of Bantu people that migrated from Republic of Cameroon to the Great Lakes areas together with Southern Africa. The Lovale are closely related to the Chokwe who ended the Lunda Kingdom, together with Chokwe together with Lunda people also live inwards the same area. Luvale emergence started when Lunda princess, Luweeji fell for the charm of adventurer hunter Tshibinda Ilunga from the Luba establishment, nearly the 1600s, she had no thought her romantic escapades would outcome inwards dynastic discontent that would drive ii of her brothers away inwards fits of rage. The disagreement caused the Luvale faction led past times Mwana Yamvo to settle inwards their acquaint locations inwards Republic of Zambia together with Angola.
Luvale tribe daughter dancing at Makishi restoration ceremony
Luvale political strength (1830-1907) during Upper Zimbezi Slave trade
The Luvale were the initiatory of all inwards the Upper Zambezi to have Ovimbundu traders inwards search of export slaves. As a full general dominion the Ovimbundu were non interested inwards taking the slaves themselves, but preferred instead to purchase them for guns, textile together with jewellery. I have got discussed elsewhere the response of the Luvale NamaKungu chiefs to the opportunities offered them past times the slave merchandise together with the links betwixt Luvale expansion, guns together with slaves. By the mid-nineteenth century, when nosotros have got travellers' accounts describing the region, virtually all of the major chiefs were also of import slave traders. Given the nature of Luvale chiefly succession, it is clear that those who were able to command the slave merchandise together with the economical ability together with access to firearms which it represented were those who became some of the most of import chiefs.
The opportunities of the fourth dimension gave to Luvale chiefs, and, quite conceivably, chiefly pretenders, the possibility of establishing a unique economic/military seat of unprecedented strength inwards their contest for lands together with followers. It is clear that the arrangement of domestic production was beingness augmented past times elements of a novel mercantile economic scheme inwards ways which strengthened chiefs together with created 'big men' able to take away payoff of international trade. In damage of Luvale-Lunda relations, the relative Luvale monopoly of firearms together with the aggressive, expansionist policy which Luvale chiefs were next meant that whatsoever defenceless grouping was dependent to enslavement. Luvale traditions are quite explicit inwards stating that many Luvale—in improver to the Lunda—were enslaved, together with sometimes past times their ain chiefs. The systematic together with large-scale enslavement of Lunda people past times Luvale chiefs together with 'big men' was less an indication of some ancient ethnic animosity every bit it was an acknowledgment, inwards a novel province of affairs moulded past times mercantile capitalism, of the capabilities of the powerful over the powerless. Beginning inwards the 1890s, Luvale slaving parties, usually led past times local chiefs or their agents, carried out a vigorous serial of attacks against the Lunda which came to live known every bit the Wars of Ulamba. In an unprecedented request, the Lunda Chief Ishinde appealed to the Lozi Paramount, Lewanika, for assist against the marauding Luvale. Lewanika, who undoubtedly saw an chance for expanding his influence, sent a armed forces contingent against the offending Luvale chiefs which was defeated inwards 1892, Luvale armed forces prowess finding an ally inwards illness with the Lozi.
After the retreat of the Lozi, the Luvale continued raiding the Lunda who fled ever deeper into the forests. It is probable that, had the demand for slaves continued, the Luvale would have got decimated the Lunda, but the closure of the market, for which the Luvale were dependent upon the Ovimbundu, ended the Wars of Ulamba. It is soundless common, however, inwards the rut of modern politics, for Luvale partisans to recall the Wars of Ulamba every bit 'proof of their 'superiority' over the Lunda. It was these changes inwards the patterns of the Upper Zambezi's history which cast relations betwixt Luvale together with Lunda inwards damage of ethnic or tribal politics. However, the coming of colonial management created fifty-fifty to a greater extent than serious—or at to the lowest degree to a greater extent than immediate—problems for both groups, together with patch the Wars of Ulamba helped to cast each group's persuasion of the other, opposition to surely British administrative policies required a temporary mutual front end together with cooperation.
Luvale Chief Ndungu together with his wife
The Early Administration of Balovale Sub-District, C. 1907-C. 1930
When Balovale boma was opened inwards 1907 it was a sub-district of Barotseland. This was because the agreements Lewanika had signed with the British South Africa Company (BSAC) gave the Company the right to administer all of Bulozi together with its dependencies. Lewanika had convinced the BSAC, which was anxious to counter possible Portuguese claims, that the Upper Zambezi was a portion of the Lozi domain—a claim, supported, inwards the Lozi view, past times their intervention inwards the Wars of Ulamba. Because it suited both BSAC together with Lozi interests, Balovale, every bit it was so called, was regarded every bit a portion of Bulozi.
The Lunda and, especially, the Luvale were totally opposed to directly or indirect Lozi dominion together with complained vigorously to a succession of District Commissioners that the historical justification used for Lozi overlordship was mistaken. Nevertheless colonial administrators continued to assert Lozi dominion together with each 'recognized' Lunda together with Luvale primary was placed nether the nominal command of a Lozi induna . The linguistic communication of local management was Lozi. All major decisions were referred to the Barotse Province headquarters inwards Mongu. And the Lozi were given an essentially gratuitous manus to 'bring administrative order' into Balovale Sub-District. To add together to the injustice of having autonomous peoples nether their domination, the Lozi sought to indenture the local population past times instituting a arrangement of corvée labour, presumably for populace plant together with the extension of royal gardens, together with a royal tribute from the rich angling grounds. Luvale together with Lunda resisted Lozi sub-imperialism, presenting their cases to the local authorities through missionaries of the Christian Mission inwards Many Lands (Plymouth Brethren) together with a cadre of newly literate Luvale together with Lunda mission-educated teachers together with evangelists.
While the Luvale together with Lunda were cooperating to resist Lozi encroachments, they became aware that the British, Portuguese together with Belgian governments had reached agreements concerning colonial borders that resulted inwards both groups beingness 'legally' divided betwixt Northern Rhodesia, Republic of Angola together with the Congo Free State. The Luvale refused to take away this division, continuing to regard the Kakenge chieftainship inwards Republic of Angola every bit their most of import political title, every bit they do today. The Lunda of Mwinilunga opted for some other solution past times creating a 2nd Kanongesha, their senior title, inwards Mwinilunga, leaving the master copy Kanongesha inwards the Portuguese territory he ruled. The Lunda of Balovale, with the assist of local colonial civil servants, brought the Ishinde chieftainship from Republic of Angola into Northern Rhodesia, establishing in that location a Lunda Senior Chief against the claims of the existing Lunda chief, Mpidi. The Luvale attempted to assert the primacy of the Chinyama Litapi chieftainship, but this was denied past times administrators who were non prepared to walk the threescore kilometres to Litapi. Instead the Ndungu chieftainship was moved from the Chavuma expanse to contrary the Balovale boma together with declared 'senior.'
The partition of the Upper Zambezi betwixt iii colonial powers together with the subsequent restructuring of the hierarchy of local chieftainships, when combined with 'recognition' of a really few chieftainships, meant that the Lunda and, especially, the Luvale were given a political construction that was both almost wholly novel together with without important customary power. Not only was the construction pyramidal to an unprecedented degree, but the recognition of a express issue of 'official' chiefs meant that the titles would stay permanent. In effect, the British created a cast of positional succession.
In 1923, inwards an endeavour to convey administrative 'order' into a district regarded past times both the British together with the Lozi every bit 'wild' together with ungovernable. District Commissioner Bruce-Miller decided the Zambezi river would live the dividing draw betwixt the Luvale together with Lunda 'tribes'. The utilization of the Zambezi every bit an administrative border, though it reflected a wholly erroneous understanding of culture, ethnicity, politics, together with existing settlement patterns, was so compulsively appealing that virtually all District Commissioners attempted to employ it. The utilization of the river every bit a tribal boundary would have got resulted inwards the mass of the best arable terra firma inwards Chavuma falling nether Lunda control when, past times all accounts—then together with now—Chavuma was a predominantly Luvale expanse nether the Ndungu chieftainship. Bruce-Miller proposed non only that the newly arrived Lunda chief, Ishinde, take away over Chavuma, but that the Luvale population live resettled on the eastern bank.
The Luvale at Chavuma together with elsewhere resisted every elbow grease to resettle them, together with violence presently broke out with the Lunda, who supported the plan. Bruce-Miller pursued this foolish together with unnecessary policy until he was replaced. Even though the forced resettlement policy was never genuinely attempted again, it became an article of religious belief with subsequent District Commissioners that the Luvale belonged 'properly' on the Zambezi's due west depository fiscal establishment together with the Lunda on its eastward bank. Commitment to this betoken of view, reflected inwards the formulation of subsequent policies, has been the unmarried most of import stimulus to tribal strife betwixt Lunda together with Luvale. Every local political determination was—and soundless is—evaluated inwards damage of whether it volition farther or diminish each side's claim to Chavuma, the area's best agricultural land.
As Luvale together with Lunda struggled against Lozi sub-imperialism together with betwixt i some other over Chavuma, they were piece of cake subjected to a procedure of bureaucratization. We genuinely know really piddling nearly the local, internal effects of the creation of bureaucratic administrative structures inwards rural Africa. But inwards Balovale each individual was required to declare for the district register his/her 'tribe', chief, headman together with village. Never were people asked nearly their clan which, when combined with allegiance to a primary together with headman, was the actual avenue of access to land, angling together with hunting rights, together with social acceptance. At the same time, the positions of the chiefs themselves came nether scrutiny with a persuasion to limiting the issue of chiefs together with creating a hierarchy of chiefs for each 'tribe'. Clearly, the chiefs with the largest terra firma areas together with populations nether their sovereignty were going to live 'recognized', together with in that location was considerable difficulty with both the Luvale together with Lunda chiefs when Ndungu together with Ishinde were moved to lands traditionally held past times other chiefs. Thus the chiefs together with headmen, who also faced the employment of 'recognition', were naturally eager to have got the greatest issue of persons possible inscribed inwards their 'book'.
The population of the district inwards 1948 contained, inwards improver to Luvale together with Lunda, important numbers of Luchazi together with Chokwe together with some Mbunda. Large numbers of Luchazi had entered Northern Rhodesia after the failure of their revolt against the Portuguese inwards 1916–1917 together with the roughshod repression which followed. They originally entered Bulozi, but because of Lewanika's objections to such large concentrations of 'foreigners', some were resettled at Kabompo. Neither Bulozi, where they felt they were treated every bit slaves (vandungo ), nor the wood lands of Kabompo were attractive, together with many Luchazi migrated into Balovale grasslands together with settled with the Luvale either inwards their ain villages or every bit resident 'foreigners' inwards Luvale villages. No dubiety this was also a fourth dimension of important intermarriage with Luchazi together with the Luvale, who regarded the Luchazi every bit 'relatives' sharing the same clans every bit good every bit the same historical together with social traditions.
The utilization of intermarriage to blur together with redefine ethnic affiliations is a major theme of Luvale together with Lunda history, extending for centuries into the past. Luvale traditions speak of how the Luvale chiefs of the NamaKungu clan occupied the Upper Zambezi with a mixture of strength together with monopolies on cultural together with technical innovations together with consolidated these with the autochthones, the Mbwela, through intermarriage. Even today it is mutual for Luvale to acknowledge privately that fifty-fifty though they are Luvale, they are also 'really' Mbwela. The business office of intermarriage, peculiarly inwards times of crisis, has played an of import role inwards allowing crossing of ethnic lines.
From the scanty information extant, it is hard to gain a house thought of the scale of Luchazi (as good every bit Mbunda) migration into Balovale. The 1920s together with early on 1930s was a period of time of of import ethnic motion together with redefinition, with the 'safest' ethnic identity inwards damage of rights of residence inwards the sub-district beingness either Luvale or Lunda. The selection of ethnicity was related to expanse of residence: non-Lunda residing inwards Chavuma would, if forced, take away a Lunda identity to protect their farms together with rights of residence after the relocation policy was announced inwards 1923. Non-Luvale residing on due west depository fiscal establishment lands would have got to take away Luvale ethnicity to protect against their resettlement to the eastward depository fiscal establishment or their render to Kabompo together with mayhap Bulozi.
But how were these kinds of alignments possible when, inwards the instance of Chavuma together with the amend lands together with fishing/hunting areas, a wholesale incorporation of 'new' Luvale or Lunda would live resisted past times those threatened past times the increased contest for resources? The answer, withal tentative, requires some give-and-take of local language, clan structures, cultural taxonomies, stuff civilisation together with historical traditions. We are so accustomed to identifying the differences betwixt people that oft nosotros neglect to found the continuities.
Written records together with the oral testimonies of the peoples themselves suggest some confusion concerning the pregnant of ethnicity and, especially, 'tribe'. Portuguese records tend to lump all of the peoples of eastern, savannah Republic of Angola together with western Republic of Zambia (except the Lozi) nether the pejorative term 'ngangela' . For the Portuguese, the ngangela was the vast apparently which reached from the key Angolan highlands to the Zambezi. In this expanse they saw no important cultural differences betwixt the inhabitants. This term includes the people nosotros know every bit Luvale, Luchazi together with Mbunda, every bit good every bit other, smaller societies which persuasion themselves every bit distinct from their neighbours. Gluckman clustered the same basic grouping nether the Lozi term 'wiko', pregnant 'peoples of the west'—again assuming that in that location existed piddling inwards their political, social or stuff cultures to differentiate them every bit separate groups. White wrote nearly the same people every bit the 'Balovale' together with later every bit the 'Lwena'.
There are v indigenous 'languages' spoken inwards the Upper Zambezi, addition ii imported languages, Lozi together with English. Lunda, i of the five, is genuinely ii mutually intelligible dialect clusters, Lunda together with Lunda-Ndembu. The other 4 are the dialects of Luvale: the vakaKasavi (language spoken past times the people along the Kasavi/Kasai river); vakaMbunda (spoken were the world is reddish (mbunda )); vaka Yambeji (spoken along the Zambezi); together with vakaMbalango (spoken inwards the plains expanse betwixt the Lungevungu river together with Bulozi). The Balovale are peoples who speak i of these dialects together with live where the mavale flora grows. C.M.N. White preferred to utilization the term 'Lwena' instead of 'Luvale', but this term, which has connotations of venereal disease, was usually only applied to Luvale dialect speakers inwards the northern areas of Luvale province close the Lwena river inwards Republic of Angola but non inwards Zambia.
Lexicostatistical linguistic analysis of each linguistic communication reveals that surely groups—the Luvale, Luchazi together with Mbunda—are every bit closed linguistically every bit they are culturally; that the Chokwe are similar both linguistically together with culturally; together with that the Lunda-speakers stand upward for a somewhat dissimilar linguistic communication together with culture, together with are related to a later phase of the historical traditions shared past times each group. Locally, similarities are overwhelmingly acknowledged inwards opposition to differences—except where these powerfulness live exploited for some personal gain. In the past times an assault along tribal lines was weak although 'tribal' differences today offering greater latitude for Definition together with manipulation.
Economy
The Luvale economic scheme is mainly agro-fishery based. Its agrarian sector is centered around the staple crops of manioc, cassava, yams, together with peanuts. Tobacco together with hemp are also grown for snuff, together with maize is grown for beer. Domesticated livestock is also kept together with includes sheep, goats, pigs, together with chickens. Meat supplements are garnered through hunting. There is a exclusive association of large game hunters (Yanga), but everyone contributes to the capture of pocket-size game animals. The farming together with processing of agricultural products is done almost only past times women with the Luvale. Slash together with dismiss techniques together with crop rotation are practiced to naturally conserve the land.
The Luvale are renowned fishermen; each yr they export dried catfish to mining centres of the Copperbelt.
Socio-political structure
The Luvale are matrilineal together with uxorilocal. Luvale do non recognize a paramount leader, but instead offering allegiance to local chiefs who inherit their positions matrilineally from the maternal uncle. The chiefs (mwana nganga) consult with a commission of elders together with ritual specialists earlier making decisions. Villages are divided into manageable sections, which are governed past times seat unit of measurement headmen. All members of Luvale guild are divided into ii categories, those who are descended from the founding matrilineal lines together with those who are descended from old enslaved populations.
Chieftainship is restricted to a unmarried clan with some 13 clans, the NamaKungu. All children of woman individual chiefs are thence chiefs (vamwangana ). Influenza A virus subtype H5N1 kid of a virile individual primary is called Mwana Uta or 'child of the bow'. He tin never go a mwangana . This agency that, depending on the issue together with fecundity of woman individual chiefs, it was possible to have got hundreds of Luvale chiefs at whatsoever i time. With really few exceptions, chiefly genealogies tend to live really shallow for obvious reasons. During the slave merchandise surely vamwangana were able to create of import novel chieftainships. These coexisted with older titles, together with with the Kakenge, whose ancient chieftainship provided the necessary legitimizing historical links which each primary required to live accepted every bit a mwangana . This proliferation of chiefs with vastly varying degrees of actual control was to human face upward the early on colonial management with the 'need' to create a clear hierarchy of political ability together with i which was pocket-size plenty inwards issue to live 'manageable'.
Luvale girls
Religious Belief
The BaLuvale recognize a an ancient traditional god of creation together with supreme power, Kalunga. They believe that Kalunga has ability to a higher seat every other deity. It is believed to live omniscient together with all seeing. He is recognized every bit the god of the heaven together with has jurisdiction over the spirits of both the living together with the dead. They worship together with revere Kalunga who blesses the goodness together with punishes the wicked one. Apart from Kalinga The Baluvale recognize a serial of nature together with ancestral spirits (mahamba). These spirits may belong to the individual, the family, or the community, together with neglecting them is surely to outcome inwards personal or collective misfortune. Evil spirits may also live activated past times sorcerers (orwanga) to motion illness, together with this must live counteracted to regain health. In monastic tell to attain this, individuals usually consult with a diviner (Nganga), who attempts to uncover the source of the patient's problem. The most mutual cast of divination with Luvale involves handbasket divination, which consists of the tossing of upward to threescore private objects inwards a basket. The configuration of the objects is so "read" past times the diviner to determine the motion of illness.
Luvale initiate dancers
Ceremonies
Within Republic of Zambia the Luvale are famous for their traditional beliefs inwards witchcraft or voodoo which are soundless commonly practised, inwards both rural together with urban areas. The Lovale people together with the Chokwe, Luchazi together with Mbunda are famous for the Makishi dancers who perform a masquerade inwards intricate masks together with costumes
In Republic of Zambia the Luvale people handle the 'Makishi festival' to grade the destination of the 'kumukanda' (or 'initiation'). Every 5 years or so, boys from the same historic period of time grouping (young teenagers) are taken into the bush for 1–2 months where they undergo several rites of passage into manhood. These involve learning surely survival skills, learning nearly women together with how to live a goodness husband, learning nearly fatherhood, together with also they are circumcised. The Luvale consider uncircumcised men to live dingy or unhygienic. It is said that inwards some really rural areas where the kumukanda is maintained inwards its strictest traditional sense that if a adult woman is to top past times the boy's 'bushcamp' whilst they are undergoing kumukanda so she must live punished, fifty-fifty killed. To celebrate the boys' completion of the kumukanda the Makishi festival welcomes them dorsum to the hamlet every bit men. The dark earlier men from the hamlet take away their masks to the graveyard together with slumber there, allowing the spirits of their ancestors to acquire inwards them. The next level they appear inwards the hamlet with their masks. Although the other members of the community know roughly who is taking part, they do non know who is nether which mask. The masks stand upward for specific characters: Pwebo (a woman individual character... 'pwebo' pregnant 'woman' inwards Luvale) together with Chizaluke with others
Makishi Masquerade together with Activities
Makishi (singular, Likishi) are masked characters associated with the coming of historic period of time rituals of the Vaka Chiyama Cha Mukwamayi communities of the north-western portion of Zambia. The term refers to the masks together with costumes that constitute a graphic symbol beingness portrayed. The masks are believed to live a manifestation of the spirits of dead ancestors who render to the world of the living. The Makishi Masquerade is connected to the Mukanda, an initiation schoolhouse held annually for boys betwixt the ages of 8 together with seventeen. At the outset of the dry out season, immature boys exit their homes together with live for i to iii months inwards an isolated
school.
Newly circumcised Luvale boys,Zambia
The Mukanda involves the circumcision of the initiates, tests of courage, together with lessons on their hereafter role inwards guild every bit men together with husbands. During the Mukanda, Makishi are supposed to render from the world of the dead to protect together with assist the boys inwards their transition from childhood to adulthood. While at Mukanda, the
boys are separated from the exterior world - the separation mark their symbolic decease every bit children. Therefore, the boys are called Tundanji - people who do non belong to the world of the living, to live reborn every bit adults at the completion of the Mukanda. The graduation is marked past times the performance of the Makishi
Masquerade together with the whole community is gratuitous to attend (Phiri 2008)
Historical Background
The Mukanda together with Makishi Masquerade ritual used to live celebrated past times the Vaka Chiyama Cha Mukwamayi communities, which include the Luvale, Chokwe, Mbunda together with related peoples, who originally lived inwards the north-western together with western provinces of Zambia. The Mukanda School had an educational business office of transmitting cultural values, practical survival skills every bit good every bit knowledge nearly nature, sexuality, religious beliefs together with the social values of the community. In old times, it took seat over a period of time of upward to 6 months. What was learned from the schoolhouse was non to live disclosed to anyone, peculiarly the un-initiated together with women every bit proclaimed inwards this vocal translated past times Wele (1993) every bit follows:
Ndonji, vociferation out
Where the students have got passed is warm,
Where the women have got passed is cold,
Where the uncircumcised individual passes stinks.
According to Luyako (2004), Makishi are a representation of surely characteristics inwards guild together with carry lessons for the students inwards the way they appear, together with perform inwards trip the lite fantastic toe together with song. For example, in that location is Kayupi, who represents royalty. He is referred to every bit the Rex of all Makishi together with behaves accordingly inwards all his characteristics together with functions. Chizaluke represents a dignified personality that goes with wisdom together with old age. On the other hand, Chileya represents a fool with a childish characteristic, mimicking others, wears undignified dressing together with dances similar a learner together with non an expert. Others are the Mupala, who is the lord of the Mukanda together with protective spirit with supernatural abilities, patch Mwanapwebo is a woman individual graphic symbol representing the ideal adult woman together with is responsible for the musical accompaniment of the rituals together with dances. Each initiate is assigned a specific masked character, which remains with him throughout the entire school.
According to Luyako, the creation of the Makishi was done behind the seclusion of the school. The colours of the mask together with costumes are symbolic together with religious, with reference to the ancestors (Luyako 2004). The initiator of the Mukanda is called the Chijika Mukanda, together with the attendant of each initiate is called a Chilombola. Parents chose the Chilombola for their children, depending on the graphic symbol of the individual to be
chosen to take away upward this role. Influenza A virus subtype H5N1 Chilombola had to live a individual of goodness graphic symbol who was supposed to live the child’s mentor non only during the Mukanda School but throughout his life after the schoolhouse (Cheleka 2002).
Source:http://publishing.cdlib.org/ucpressebooks/view?
Members of the population continuously come upward frontward with tributes to the likishi. Traditional dances Kachacha, Shombe and Shikinya were performed.
Luvale tribe dancer together with masked spirit [makishi] at the annual likumbi lya mizi festival/ceremony of the Luvale people of Republic of Zambia inwards Lusaka.
Luvale people, also spelled Lovale together with also called (in Angola) the Luena or Lwena, are an amalgamated agro-fishery Bantu-speaking ethnic grouping inwards Republic of Zambia together with Angola. Influenza A virus subtype H5N1 individual from Luvale tribe is called Balovale. In Republic of Zambia they are found mainly inwards the North-Western Province of Zambia, centred inwards the town of Zambezi which was previously called Balovale.
Luvale people
Some Zambian Luvale have got left their ancestral lands for economical reasons together with tin live found inwards other locations inwards Republic of Zambia such every bit Lakanga Swamp. There is also considerable Rural-Urban migration to Lusaka. In Republic of Angola they reside inwards eastern Moxico Province. The Lovale people are non united nether i paramount primary but are composed of a issue of subgroups speaking the Lovale linguistic communication or dialects of it.
Luvale masquerade
Language
Baluvale speak Luvale language. Luvale (also spelled Chiluvale, Lovale, Lubale, Luena, Lwena) is a Bantu linguistic communication belonging to larger Niger-Congo linguistic communication phylum together with is spoken past times the Lovale people of Republic of Angola together with Zambia. It is recognized every bit a regional linguistic communication for educational together with administrative purposes inwards Zambia, where nearly 168,000 (2006) people speak it. However, in that location are about 2,015,000 Luvale speakers inwards both countries. Luvale is a tonal language.
Luvale is closely related to Chokwe.
Luvale masquerade
History/Origin
Luvale people are portion of Bantu people that migrated from Republic of Cameroon to the Great Lakes areas together with Southern Africa. The Lovale are closely related to the Chokwe who ended the Lunda Kingdom, together with Chokwe together with Lunda people also live inwards the same area. Luvale emergence started when Lunda princess, Luweeji fell for the charm of adventurer hunter Tshibinda Ilunga from the Luba establishment, nearly the 1600s, she had no thought her romantic escapades would outcome inwards dynastic discontent that would drive ii of her brothers away inwards fits of rage. The disagreement caused the Luvale faction led past times Mwana Yamvo to settle inwards their acquaint locations inwards Republic of Zambia together with Angola.
Luvale tribe daughter dancing at Makishi restoration ceremony
Luvale political strength (1830-1907) during Upper Zimbezi Slave trade
The Luvale were the initiatory of all inwards the Upper Zambezi to have Ovimbundu traders inwards search of export slaves. As a full general dominion the Ovimbundu were non interested inwards taking the slaves themselves, but preferred instead to purchase them for guns, textile together with jewellery. I have got discussed elsewhere the response of the Luvale NamaKungu chiefs to the opportunities offered them past times the slave merchandise together with the links betwixt Luvale expansion, guns together with slaves. By the mid-nineteenth century, when nosotros have got travellers' accounts describing the region, virtually all of the major chiefs were also of import slave traders. Given the nature of Luvale chiefly succession, it is clear that those who were able to command the slave merchandise together with the economical ability together with access to firearms which it represented were those who became some of the most of import chiefs.
The opportunities of the fourth dimension gave to Luvale chiefs, and, quite conceivably, chiefly pretenders, the possibility of establishing a unique economic/military seat of unprecedented strength inwards their contest for lands together with followers. It is clear that the arrangement of domestic production was beingness augmented past times elements of a novel mercantile economic scheme inwards ways which strengthened chiefs together with created 'big men' able to take away payoff of international trade. In damage of Luvale-Lunda relations, the relative Luvale monopoly of firearms together with the aggressive, expansionist policy which Luvale chiefs were next meant that whatsoever defenceless grouping was dependent to enslavement. Luvale traditions are quite explicit inwards stating that many Luvale—in improver to the Lunda—were enslaved, together with sometimes past times their ain chiefs. The systematic together with large-scale enslavement of Lunda people past times Luvale chiefs together with 'big men' was less an indication of some ancient ethnic animosity every bit it was an acknowledgment, inwards a novel province of affairs moulded past times mercantile capitalism, of the capabilities of the powerful over the powerless. Beginning inwards the 1890s, Luvale slaving parties, usually led past times local chiefs or their agents, carried out a vigorous serial of attacks against the Lunda which came to live known every bit the Wars of Ulamba. In an unprecedented request, the Lunda Chief Ishinde appealed to the Lozi Paramount, Lewanika, for assist against the marauding Luvale. Lewanika, who undoubtedly saw an chance for expanding his influence, sent a armed forces contingent against the offending Luvale chiefs which was defeated inwards 1892, Luvale armed forces prowess finding an ally inwards illness with the Lozi.
After the retreat of the Lozi, the Luvale continued raiding the Lunda who fled ever deeper into the forests. It is probable that, had the demand for slaves continued, the Luvale would have got decimated the Lunda, but the closure of the market, for which the Luvale were dependent upon the Ovimbundu, ended the Wars of Ulamba. It is soundless common, however, inwards the rut of modern politics, for Luvale partisans to recall the Wars of Ulamba every bit 'proof of their 'superiority' over the Lunda. It was these changes inwards the patterns of the Upper Zambezi's history which cast relations betwixt Luvale together with Lunda inwards damage of ethnic or tribal politics. However, the coming of colonial management created fifty-fifty to a greater extent than serious—or at to the lowest degree to a greater extent than immediate—problems for both groups, together with patch the Wars of Ulamba helped to cast each group's persuasion of the other, opposition to surely British administrative policies required a temporary mutual front end together with cooperation.
Luvale Chief Ndungu together with his wife
The Early Administration of Balovale Sub-District, C. 1907-C. 1930
When Balovale boma was opened inwards 1907 it was a sub-district of Barotseland. This was because the agreements Lewanika had signed with the British South Africa Company (BSAC) gave the Company the right to administer all of Bulozi together with its dependencies. Lewanika had convinced the BSAC, which was anxious to counter possible Portuguese claims, that the Upper Zambezi was a portion of the Lozi domain—a claim, supported, inwards the Lozi view, past times their intervention inwards the Wars of Ulamba. Because it suited both BSAC together with Lozi interests, Balovale, every bit it was so called, was regarded every bit a portion of Bulozi.
The Lunda and, especially, the Luvale were totally opposed to directly or indirect Lozi dominion together with complained vigorously to a succession of District Commissioners that the historical justification used for Lozi overlordship was mistaken. Nevertheless colonial administrators continued to assert Lozi dominion together with each 'recognized' Lunda together with Luvale primary was placed nether the nominal command of a Lozi induna . The linguistic communication of local management was Lozi. All major decisions were referred to the Barotse Province headquarters inwards Mongu. And the Lozi were given an essentially gratuitous manus to 'bring administrative order' into Balovale Sub-District. To add together to the injustice of having autonomous peoples nether their domination, the Lozi sought to indenture the local population past times instituting a arrangement of corvée labour, presumably for populace plant together with the extension of royal gardens, together with a royal tribute from the rich angling grounds. Luvale together with Lunda resisted Lozi sub-imperialism, presenting their cases to the local authorities through missionaries of the Christian Mission inwards Many Lands (Plymouth Brethren) together with a cadre of newly literate Luvale together with Lunda mission-educated teachers together with evangelists.
Luvale Likumbi Lyamize dancers
While the Luvale together with Lunda were cooperating to resist Lozi encroachments, they became aware that the British, Portuguese together with Belgian governments had reached agreements concerning colonial borders that resulted inwards both groups beingness 'legally' divided betwixt Northern Rhodesia, Republic of Angola together with the Congo Free State. The Luvale refused to take away this division, continuing to regard the Kakenge chieftainship inwards Republic of Angola every bit their most of import political title, every bit they do today. The Lunda of Mwinilunga opted for some other solution past times creating a 2nd Kanongesha, their senior title, inwards Mwinilunga, leaving the master copy Kanongesha inwards the Portuguese territory he ruled. The Lunda of Balovale, with the assist of local colonial civil servants, brought the Ishinde chieftainship from Republic of Angola into Northern Rhodesia, establishing in that location a Lunda Senior Chief against the claims of the existing Lunda chief, Mpidi. The Luvale attempted to assert the primacy of the Chinyama Litapi chieftainship, but this was denied past times administrators who were non prepared to walk the threescore kilometres to Litapi. Instead the Ndungu chieftainship was moved from the Chavuma expanse to contrary the Balovale boma together with declared 'senior.'
The partition of the Upper Zambezi betwixt iii colonial powers together with the subsequent restructuring of the hierarchy of local chieftainships, when combined with 'recognition' of a really few chieftainships, meant that the Lunda and, especially, the Luvale were given a political construction that was both almost wholly novel together with without important customary power. Not only was the construction pyramidal to an unprecedented degree, but the recognition of a express issue of 'official' chiefs meant that the titles would stay permanent. In effect, the British created a cast of positional succession.
In 1923, inwards an endeavour to convey administrative 'order' into a district regarded past times both the British together with the Lozi every bit 'wild' together with ungovernable. District Commissioner Bruce-Miller decided the Zambezi river would live the dividing draw betwixt the Luvale together with Lunda 'tribes'. The utilization of the Zambezi every bit an administrative border, though it reflected a wholly erroneous understanding of culture, ethnicity, politics, together with existing settlement patterns, was so compulsively appealing that virtually all District Commissioners attempted to employ it. The utilization of the river every bit a tribal boundary would have got resulted inwards the mass of the best arable terra firma inwards Chavuma falling nether Lunda control when, past times all accounts—then together with now—Chavuma was a predominantly Luvale expanse nether the Ndungu chieftainship. Bruce-Miller proposed non only that the newly arrived Lunda chief, Ishinde, take away over Chavuma, but that the Luvale population live resettled on the eastern bank.
The Luvale at Chavuma together with elsewhere resisted every elbow grease to resettle them, together with violence presently broke out with the Lunda, who supported the plan. Bruce-Miller pursued this foolish together with unnecessary policy until he was replaced. Even though the forced resettlement policy was never genuinely attempted again, it became an article of religious belief with subsequent District Commissioners that the Luvale belonged 'properly' on the Zambezi's due west depository fiscal establishment together with the Lunda on its eastward bank. Commitment to this betoken of view, reflected inwards the formulation of subsequent policies, has been the unmarried most of import stimulus to tribal strife betwixt Lunda together with Luvale. Every local political determination was—and soundless is—evaluated inwards damage of whether it volition farther or diminish each side's claim to Chavuma, the area's best agricultural land.
As Luvale together with Lunda struggled against Lozi sub-imperialism together with betwixt i some other over Chavuma, they were piece of cake subjected to a procedure of bureaucratization. We genuinely know really piddling nearly the local, internal effects of the creation of bureaucratic administrative structures inwards rural Africa. But inwards Balovale each individual was required to declare for the district register his/her 'tribe', chief, headman together with village. Never were people asked nearly their clan which, when combined with allegiance to a primary together with headman, was the actual avenue of access to land, angling together with hunting rights, together with social acceptance. At the same time, the positions of the chiefs themselves came nether scrutiny with a persuasion to limiting the issue of chiefs together with creating a hierarchy of chiefs for each 'tribe'. Clearly, the chiefs with the largest terra firma areas together with populations nether their sovereignty were going to live 'recognized', together with in that location was considerable difficulty with both the Luvale together with Lunda chiefs when Ndungu together with Ishinde were moved to lands traditionally held past times other chiefs. Thus the chiefs together with headmen, who also faced the employment of 'recognition', were naturally eager to have got the greatest issue of persons possible inscribed inwards their 'book'.
The population of the district inwards 1948 contained, inwards improver to Luvale together with Lunda, important numbers of Luchazi together with Chokwe together with some Mbunda. Large numbers of Luchazi had entered Northern Rhodesia after the failure of their revolt against the Portuguese inwards 1916–1917 together with the roughshod repression which followed. They originally entered Bulozi, but because of Lewanika's objections to such large concentrations of 'foreigners', some were resettled at Kabompo. Neither Bulozi, where they felt they were treated every bit slaves (vandungo ), nor the wood lands of Kabompo were attractive, together with many Luchazi migrated into Balovale grasslands together with settled with the Luvale either inwards their ain villages or every bit resident 'foreigners' inwards Luvale villages. No dubiety this was also a fourth dimension of important intermarriage with Luchazi together with the Luvale, who regarded the Luchazi every bit 'relatives' sharing the same clans every bit good every bit the same historical together with social traditions.
The utilization of intermarriage to blur together with redefine ethnic affiliations is a major theme of Luvale together with Lunda history, extending for centuries into the past. Luvale traditions speak of how the Luvale chiefs of the NamaKungu clan occupied the Upper Zambezi with a mixture of strength together with monopolies on cultural together with technical innovations together with consolidated these with the autochthones, the Mbwela, through intermarriage. Even today it is mutual for Luvale to acknowledge privately that fifty-fifty though they are Luvale, they are also 'really' Mbwela. The business office of intermarriage, peculiarly inwards times of crisis, has played an of import role inwards allowing crossing of ethnic lines.
From the scanty information extant, it is hard to gain a house thought of the scale of Luchazi (as good every bit Mbunda) migration into Balovale. The 1920s together with early on 1930s was a period of time of of import ethnic motion together with redefinition, with the 'safest' ethnic identity inwards damage of rights of residence inwards the sub-district beingness either Luvale or Lunda. The selection of ethnicity was related to expanse of residence: non-Lunda residing inwards Chavuma would, if forced, take away a Lunda identity to protect their farms together with rights of residence after the relocation policy was announced inwards 1923. Non-Luvale residing on due west depository fiscal establishment lands would have got to take away Luvale ethnicity to protect against their resettlement to the eastward depository fiscal establishment or their render to Kabompo together with mayhap Bulozi.
But how were these kinds of alignments possible when, inwards the instance of Chavuma together with the amend lands together with fishing/hunting areas, a wholesale incorporation of 'new' Luvale or Lunda would live resisted past times those threatened past times the increased contest for resources? The answer, withal tentative, requires some give-and-take of local language, clan structures, cultural taxonomies, stuff civilisation together with historical traditions. We are so accustomed to identifying the differences betwixt people that oft nosotros neglect to found the continuities.
Written records together with the oral testimonies of the peoples themselves suggest some confusion concerning the pregnant of ethnicity and, especially, 'tribe'. Portuguese records tend to lump all of the peoples of eastern, savannah Republic of Angola together with western Republic of Zambia (except the Lozi) nether the pejorative term 'ngangela' . For the Portuguese, the ngangela was the vast apparently which reached from the key Angolan highlands to the Zambezi. In this expanse they saw no important cultural differences betwixt the inhabitants. This term includes the people nosotros know every bit Luvale, Luchazi together with Mbunda, every bit good every bit other, smaller societies which persuasion themselves every bit distinct from their neighbours. Gluckman clustered the same basic grouping nether the Lozi term 'wiko', pregnant 'peoples of the west'—again assuming that in that location existed piddling inwards their political, social or stuff cultures to differentiate them every bit separate groups. White wrote nearly the same people every bit the 'Balovale' together with later every bit the 'Lwena'.
There are v indigenous 'languages' spoken inwards the Upper Zambezi, addition ii imported languages, Lozi together with English. Lunda, i of the five, is genuinely ii mutually intelligible dialect clusters, Lunda together with Lunda-Ndembu. The other 4 are the dialects of Luvale: the vakaKasavi (language spoken past times the people along the Kasavi/Kasai river); vakaMbunda (spoken were the world is reddish (mbunda )); vaka Yambeji (spoken along the Zambezi); together with vakaMbalango (spoken inwards the plains expanse betwixt the Lungevungu river together with Bulozi). The Balovale are peoples who speak i of these dialects together with live where the mavale flora grows. C.M.N. White preferred to utilization the term 'Lwena' instead of 'Luvale', but this term, which has connotations of venereal disease, was usually only applied to Luvale dialect speakers inwards the northern areas of Luvale province close the Lwena river inwards Republic of Angola but non inwards Zambia.
Lexicostatistical linguistic analysis of each linguistic communication reveals that surely groups—the Luvale, Luchazi together with Mbunda—are every bit closed linguistically every bit they are culturally; that the Chokwe are similar both linguistically together with culturally; together with that the Lunda-speakers stand upward for a somewhat dissimilar linguistic communication together with culture, together with are related to a later phase of the historical traditions shared past times each group. Locally, similarities are overwhelmingly acknowledged inwards opposition to differences—except where these powerfulness live exploited for some personal gain. In the past times an assault along tribal lines was weak although 'tribal' differences today offering greater latitude for Definition together with manipulation.
Economy
The Luvale economic scheme is mainly agro-fishery based. Its agrarian sector is centered around the staple crops of manioc, cassava, yams, together with peanuts. Tobacco together with hemp are also grown for snuff, together with maize is grown for beer. Domesticated livestock is also kept together with includes sheep, goats, pigs, together with chickens. Meat supplements are garnered through hunting. There is a exclusive association of large game hunters (Yanga), but everyone contributes to the capture of pocket-size game animals. The farming together with processing of agricultural products is done almost only past times women with the Luvale. Slash together with dismiss techniques together with crop rotation are practiced to naturally conserve the land.
The Luvale are renowned fishermen; each yr they export dried catfish to mining centres of the Copperbelt.
Socio-political structure
The Luvale are matrilineal together with uxorilocal. Luvale do non recognize a paramount leader, but instead offering allegiance to local chiefs who inherit their positions matrilineally from the maternal uncle. The chiefs (mwana nganga) consult with a commission of elders together with ritual specialists earlier making decisions. Villages are divided into manageable sections, which are governed past times seat unit of measurement headmen. All members of Luvale guild are divided into ii categories, those who are descended from the founding matrilineal lines together with those who are descended from old enslaved populations.
Chieftainship is restricted to a unmarried clan with some 13 clans, the NamaKungu. All children of woman individual chiefs are thence chiefs (vamwangana ). Influenza A virus subtype H5N1 kid of a virile individual primary is called Mwana Uta or 'child of the bow'. He tin never go a mwangana . This agency that, depending on the issue together with fecundity of woman individual chiefs, it was possible to have got hundreds of Luvale chiefs at whatsoever i time. With really few exceptions, chiefly genealogies tend to live really shallow for obvious reasons. During the slave merchandise surely vamwangana were able to create of import novel chieftainships. These coexisted with older titles, together with with the Kakenge, whose ancient chieftainship provided the necessary legitimizing historical links which each primary required to live accepted every bit a mwangana . This proliferation of chiefs with vastly varying degrees of actual control was to human face upward the early on colonial management with the 'need' to create a clear hierarchy of political ability together with i which was pocket-size plenty inwards issue to live 'manageable'.
Luvale girls
Religious Belief
The BaLuvale recognize a an ancient traditional god of creation together with supreme power, Kalunga. They believe that Kalunga has ability to a higher seat every other deity. It is believed to live omniscient together with all seeing. He is recognized every bit the god of the heaven together with has jurisdiction over the spirits of both the living together with the dead. They worship together with revere Kalunga who blesses the goodness together with punishes the wicked one. Apart from Kalinga The Baluvale recognize a serial of nature together with ancestral spirits (mahamba). These spirits may belong to the individual, the family, or the community, together with neglecting them is surely to outcome inwards personal or collective misfortune. Evil spirits may also live activated past times sorcerers (orwanga) to motion illness, together with this must live counteracted to regain health. In monastic tell to attain this, individuals usually consult with a diviner (Nganga), who attempts to uncover the source of the patient's problem. The most mutual cast of divination with Luvale involves handbasket divination, which consists of the tossing of upward to threescore private objects inwards a basket. The configuration of the objects is so "read" past times the diviner to determine the motion of illness.
Luvale initiate dancers
Ceremonies
Within Republic of Zambia the Luvale are famous for their traditional beliefs inwards witchcraft or voodoo which are soundless commonly practised, inwards both rural together with urban areas. The Lovale people together with the Chokwe, Luchazi together with Mbunda are famous for the Makishi dancers who perform a masquerade inwards intricate masks together with costumes
In Republic of Zambia the Luvale people handle the 'Makishi festival' to grade the destination of the 'kumukanda' (or 'initiation'). Every 5 years or so, boys from the same historic period of time grouping (young teenagers) are taken into the bush for 1–2 months where they undergo several rites of passage into manhood. These involve learning surely survival skills, learning nearly women together with how to live a goodness husband, learning nearly fatherhood, together with also they are circumcised. The Luvale consider uncircumcised men to live dingy or unhygienic. It is said that inwards some really rural areas where the kumukanda is maintained inwards its strictest traditional sense that if a adult woman is to top past times the boy's 'bushcamp' whilst they are undergoing kumukanda so she must live punished, fifty-fifty killed. To celebrate the boys' completion of the kumukanda the Makishi festival welcomes them dorsum to the hamlet every bit men. The dark earlier men from the hamlet take away their masks to the graveyard together with slumber there, allowing the spirits of their ancestors to acquire inwards them. The next level they appear inwards the hamlet with their masks. Although the other members of the community know roughly who is taking part, they do non know who is nether which mask. The masks stand upward for specific characters: Pwebo (a woman individual character... 'pwebo' pregnant 'woman' inwards Luvale) together with Chizaluke with others
Luvale daughter initiates
Makishi Masquerade together with Activities
Makishi (singular, Likishi) are masked characters associated with the coming of historic period of time rituals of the Vaka Chiyama Cha Mukwamayi communities of the north-western portion of Zambia. The term refers to the masks together with costumes that constitute a graphic symbol beingness portrayed. The masks are believed to live a manifestation of the spirits of dead ancestors who render to the world of the living. The Makishi Masquerade is connected to the Mukanda, an initiation schoolhouse held annually for boys betwixt the ages of 8 together with seventeen. At the outset of the dry out season, immature boys exit their homes together with live for i to iii months inwards an isolated
school.
Newly circumcised Luvale boys,Zambia
The Mukanda involves the circumcision of the initiates, tests of courage, together with lessons on their hereafter role inwards guild every bit men together with husbands. During the Mukanda, Makishi are supposed to render from the world of the dead to protect together with assist the boys inwards their transition from childhood to adulthood. While at Mukanda, the
boys are separated from the exterior world - the separation mark their symbolic decease every bit children. Therefore, the boys are called Tundanji - people who do non belong to the world of the living, to live reborn every bit adults at the completion of the Mukanda. The graduation is marked past times the performance of the Makishi
Masquerade together with the whole community is gratuitous to attend (Phiri 2008)
Historical Background
The Mukanda together with Makishi Masquerade ritual used to live celebrated past times the Vaka Chiyama Cha Mukwamayi communities, which include the Luvale, Chokwe, Mbunda together with related peoples, who originally lived inwards the north-western together with western provinces of Zambia. The Mukanda School had an educational business office of transmitting cultural values, practical survival skills every bit good every bit knowledge nearly nature, sexuality, religious beliefs together with the social values of the community. In old times, it took seat over a period of time of upward to 6 months. What was learned from the schoolhouse was non to live disclosed to anyone, peculiarly the un-initiated together with women every bit proclaimed inwards this vocal translated past times Wele (1993) every bit follows:
Ndonji, vociferation out
Where the students have got passed is warm,
Where the women have got passed is cold,
Where the uncircumcised individual passes stinks.
According to Luyako (2004), Makishi are a representation of surely characteristics inwards guild together with carry lessons for the students inwards the way they appear, together with perform inwards trip the lite fantastic toe together with song. For example, in that location is Kayupi, who represents royalty. He is referred to every bit the Rex of all Makishi together with behaves accordingly inwards all his characteristics together with functions. Chizaluke represents a dignified personality that goes with wisdom together with old age. On the other hand, Chileya represents a fool with a childish characteristic, mimicking others, wears undignified dressing together with dances similar a learner together with non an expert. Others are the Mupala, who is the lord of the Mukanda together with protective spirit with supernatural abilities, patch Mwanapwebo is a woman individual graphic symbol representing the ideal adult woman together with is responsible for the musical accompaniment of the rituals together with dances. Each initiate is assigned a specific masked character, which remains with him throughout the entire school.
According to Luyako, the creation of the Makishi was done behind the seclusion of the school. The colours of the mask together with costumes are symbolic together with religious, with reference to the ancestors (Luyako 2004). The initiator of the Mukanda is called the Chijika Mukanda, together with the attendant of each initiate is called a Chilombola. Parents chose the Chilombola for their children, depending on the graphic symbol of the individual to be
chosen to take away upward this role. Influenza A virus subtype H5N1 Chilombola had to live a individual of goodness graphic symbol who was supposed to live the child’s mentor non only during the Mukanda School but throughout his life after the schoolhouse (Cheleka 2002).
Source:http://publishing.cdlib.org/ucpressebooks/view?
Likumbi Lya Mize - Mize Day
Chiluvale - Lovale - Lubale - Luena
Luvale - Balovale - Lwena
Resurrection of likishi from kuvumbuka (graveyard).
Likumbi lya Mize
This draw of piece of work concern human relationship celebrates Likumbi lya Mize - a Luvale cultural festival that remains inwards touching on with custom together with beliefs. The trial showcases an accumulation of centuries old tradition, acted out through masquerade theatre. Likumbi lya Mize has withstood the relentless advance of Western intrusion.
Gallery Ezakwantu attended the 2012 celebrations together with shares a pictorial account © copyright.
Luvale Senior Chief Ndungu Royal Palace - Mize Capital - Zambia
The Luvale / Lwena people reside inwards Eastern Angola, South Western Congo together with Western Zambia. Likumbi lya Mize (day of Mize) of the ‘Vakachinyama’ (people of Chinyama) ceremony takes seat inwards Republic of Zambia each yr over a v twenty-four hr period of time period - inwards together with around ‘Mize’.
A grouping of supernatural ancestors ‘makishi dancers’ arising from ‘kuvumbuka’, or cemetery ground.
Mize is the working capital missive of the alphabet of senior Luvale primary Mwangana Ndungu. The palace is located a distance from the upper Zambezi River, a brusque walk through the floodplain. The working capital missive of the alphabet faces the colonial outpost named ‘Zambezi’ (formerly Balovale), situated on the eastward depository fiscal establishment of the river.
Makishi assembling close the kuvumbuka cemetery ground.
Likumbi lya Mize - a larger so life celebration - brings together the Luvale people, who get together from the world over, inwards celebration of civilisation - masquerade together with Luvale traditional rulers. The trial has inwards no way been Disneyfied, nor is it intended to live a production for tourists. Visitors are withal made welcome together with go from afar.
There are many 'faces' - or 'personalities' of likishi. Centre - Chisaluke, the lunatic or demented one.
Likumbi lya Mize - Chilende - Day One
Chilende is a celebration for mothers who have got boys graduating from mukanda, as good every bit for family, friends together with the community. Mukanda is an initiation schoolhouse boys undertake to advance to manhood. It takes seat over a iii to 8 calendar month period of time inwards the forest. They enter mukanda immediately after an 'usually' unannounced circumcision. Boys sense first-hand encounters with makishi. They larn respect, how to construct weapons, hunt together with mostly grow into all aspects relevant to becoming a man. The 2012Chilende lasted iii days. It included musical trip the lite fantastic toe masquerade right upward to Mize Day. Day i found supernatural ancestors ‘makishi dancers’ arising from the Blue Planet known as Kuvumbuka, located at the old cemetery inwards Zambezi town.
Makishi parade inwards draw towards old Zambezi town.
Legions of likishi line with multitudes of personalities go only about i kilometre the old town.
Dust rises...
Male helpers - all graduates of mukanda - follow the procession.
Crowds swell together with women with pocket-size children appear, every bit the procession approaches the town centre.
The old colonial town is presently thronged with onlookers - every bit the parade of makishi makes its way towards the Zambezi River.
All makishi - numbering closed to i hundred - go on inwards unmarried file.
Fredrick Mbilikita, a Luvale traditionalist, heads the procession - belongings the mukwalesword. He sings Poko ya Kayombo ka Kutemba, a famous Luvale vocal - that records how the Vakachinyama conquered other tribes together with the distance they went when conquering them.
A issue of performers exit the main grouping to behavior theatre on their way to the Zambezi River.
Chileya wrestles another likishi while many others hold off on. Chileya represents a courtroom fool, a really talkative slave who used to play around with women. Chileya dances using a circular pelvis movements known as mutenya, a parody of the trip the lite fantastic toe vogue of immature women who undergo their ain initiation training.
This is the betoken on the upper Zambezi River where the procession volition presently rally - cross together with congregate.
Arriving at the eastward depository fiscal establishment floodplain, performers halt for hours to entertain theVakachinyama (Luvale people) with Chilende cultural masquerade. This expanse is completely submerged during the annual floods, right dorsum to the distant tree line.
By belatedly afternoon finds the makishi and spectators get together to cross the river on canoes together with pocket-size craft.
Ngulu (the pig) makes his way across the river together with volition presently trip the lite fantastic toe inwards his typical 'unpredictable' manner.
The charged atmosphere becomes electric, every bit to a greater extent than together with more makishi make their way across the water.
Soft white sand together with afternoon lite created a scene of ecstatic bliss.
The calm does non last. Soon, immature women taunt individual likishi characters such asKapalu above, because he and the others are unable to live water.
Excitement allows inherent fearfulness of the intimidating likishi - to transform to focused - spontaneous glee.
Brave Kapalu wets his feet inwards shallow water. In surprise, horror overcomes the girls, who later ignore their usual fearfulness of crocodiles. This 'game' continues non halt to dusk. Drums musical rhythm out together with fires dismiss until dawn, insuring that a really large contingent ofVakachinyama remained on the beach throughout the night. No dubiety senior primary Mwangana Ndungu could listen the approaching festivities, every bit the palace is only a few kilometres distant.
Likishi - Mupala lya Ndengandenga
Likumbi lya Mize - Chilende - Day Two
Day ii begins piece of cake patch people rest. Above - Mupala lya ndengandenga requests a contribution, a customary, acceptable obligation that likishi deserve.
Early afternoon finds townsfolk i time again traversing the river to bring together a growing crowd on the sandy beach. Chikuza peers at the camera.
Mwana Pwevo crosses the Zambezi River
Suddenly people run to the depository fiscal establishment of the river to watch Mwana Pwevo (the potent woman), 'walk' across the water. This crossing has go the traditional highlight that starts the day's Chilende, followed past times to a greater extent than entertainment.
A spectator arena formed naturally on together with along the sandbank that runs the length of the beach.
People of all ages together with gender willfully mix, vying for opportune positions to persuasion what became hours of traditional entertainment.
The belatedly afternoon lite adds an air of magic to the festivities.
Josephine Chipango - leader of the Chibolya Dance Troupe - Lusaka
This is Josephine Chipango - leader of the Chibolya Dance Troupe - Lusaka. Gallery Ezakwantu initiatory of all met the 'constantly beaming' entertainer inwards Cazombo Republic of Angola - on the occasion of chieftaines's Mwangana Nyakatolo Chilombos' Mize. Mwangana Nyakatolo is Paramount to all Luvale together with similar Josephine, radiates warmth, happiness together with contentedness. Click here and scroll downward to persuasion Mwangana Nyakatolo.
Chisaluke and other makishi enter the arena to the drummers beat. Traditional dancesKachacha, Mungongi, Shikinya, Shombe and Lilombola are performed. When dusk falls, the makishi dancers together with celebrants walk to the palace of Mwangana Ndungu. Drums are beaten together with fires lit, to denote the arrival of the Vakachinyama to the palace. The thunder of thousands of feet pounding, must live a fantastic 2nd for the Senior Luvale Chief.
Likumbi lya Mize - Chilende - Day Three
Today is the 3rd twenty-four hr period of time of Chilende before Mize Day. It starts slowly, every bit people soundless recovering from all dark drumming together with festivities.
Entertainment is located exterior the Royal Palace. Today vakachinyama - who live away from Mize capitol, entertain. Groups from Chavuma, Kabompo / Manyinga, Kaoma, Lukulu together with Lusaka districts performed.
Mupala lya Ndengandenga
Senior primary Ndungu does non appear, but the crowds construct their presence known.
Cell telephone companies vie for attending - attempting to out perform each other on stages (roof trucks) together with speakers. Chindoka (left) or Kaluwe, represents a 'drunken' calabash of honey beer – inwards this instance i with wings to 'fly'. He took centre stage, resulting with crowd hysterics - every bit he ‘slurred’ (drunk) into a microphone. On departure, he held on for love life (with wings) downward the stairs.
Hundreds of pocket-size kiosks popped upward overnight. Cattle were slaughtered for the musicians together with trip the lite fantastic toe troupes. Another human arena developed. Drums were laid upward together with played from all directions. Performance after performance continued non stop.
These events were covered daily past times Zambian national networks. The friendliness together with attending of the cameramen cannot live understated.
Ngulu was ever immensely entertaining. Soft lite yellowed the afternoon, followed past times some other dark long revel. The drummer could live heard until daybreak where nosotros were camped, kilometres away upstream on the depository fiscal establishment of the Zambezi.
Likumbi lya Mize - Day Four - Mize Day
Mize Day is held annually at the destination of August or early on September, every bit long every bit an Ndungu reigns. This twenty-four hr period of time starts early on together with the crowd swelled to maximum. Influenza A virus subtype H5N1 thatched inwards arena was built months earlier - side past times side to the palace together with had been off limits to this day. Above, Vakachinyama await below a massive tribute honouring Senior Chief Mwangana Ndungu.
A Luvale flag flies to a higher seat the arena. Four Royal Mukwale swords betoken to a key circle - signifying unity through strength.
Dignitaries parade into the enclosure. The royal slit drum called mwondo - plays inwards the background. Song together with trip the lite fantastic toe do non allow upward for fifty-fifty a 2nd on this day.
Luchazi Senior Chief Mwangana Kalunga Mutunda waNgambo arrived to honorMwangana Ndungu. Court guard Davies Manjimela (left), every bit good every bit primary Kalunga, clearly recalled our see to 'Kalunga Royal Palace'. ☺
Many Royal Luvale together with Luchazi beaded crowns originate every bit gifts from the paramount Lunda chief Mwaant Yaav residing inwards Congo - DRC
Royal Luvale Chief Mwangana Chinyama Litapi Royal Luvale Chieftainess Mwangana Kucheka
Luvale, Luchazi together with Lunda-Ndembo royalty await the arrival of Senior Chief Ndungu.
His Royal Highness Senior Chief Kanong’esha Mulumbi Datuma II.
Senior Lunda-Ndembu chief Mwanta Kanongesha attended. He is a respected - genuine friend of the Luvale.
Arrival of His Royal Highness Senior Chief Ndungu - led by Fredrick Mbilikita.
His Excellency - Senior Luvale Chief Mwangana Ndungu
Major Masela Samende offers Mwangana Ndungu the royal salutation praise calledkulifukula. Masela's championship is Mukakuli Fukula.
Luvale Senior Chief Mwangana Ndungu together with his Lisano. (chiefs wife)
Guest of Honor - Zambian Vice President Guy Scott delivers a speech communication that includes praise together with emphasizes political direction.
Kayipu - King of Makishi enters the Mize arena ahead of five mukanda graduates calledtundaji. Kayipu is both respected together with feared past times observers. You are non allowed to approach him for fearfulness of death.
Above, many personalities of likishi follow the tundaji.
Tundaji continue behind Kayipu to a centre phase for their graduation of mukanda.
All likishi follow the boys to the key arena.
Makishi dancers draw upward together with lower themselves inwards respect, a fantastic 2nd inwards the grand arena.
Above from left, Chikuza - Mupala - Lindumbi and Chikuza.
The five tundaji are publicly presented to the audience behind Kayipu.
The boys' graduation costumes together with trunk pigment were exceptional. Their hats were unsurpassed inwards the over i hundred mukanda camps nosotros visited inwards the past times 30 years. These are called mikuku and the skirts jizombo. Each man child holds a wooden knife, to live used inwards sacrifice at the conclusion of the ceremony.
The graduates are led out of he pocket-size enclosure together with approach the drummers. In unison a chicken is sacrificed with the wooden knives.
The immature men trip the lite fantastic toe to the crowds for a considerable fourth dimension - inwards celebration of manhood - Likumbi lya Mize!
Shortly Katotola, endowed with extraordinary magical powers, assisted Kayipu with the sacrifice of a goat.
This sacrifice is called Kutapa and every bit you lot tin see, Katotola is also endowed with physical powers! ☺
This is Chikishikishi - the largest mask nosotros had ever come upward across. It emitted smoke together with dismiss from the head. Influenza A virus subtype H5N1 researcher named Gerhard Kubik collected a similar looking mask inwards 1965 at Sakateke hamlet - due west of Mongo inwards Angola, withal it had no agency to create smoke or fire.
An incredible performance of seemingly endless groups of makishi dancers follows, i competing to outdo another.
Fredrick Mbilikita stands house with the mukwale. Mwana Pwevo dances artistically betwixt poles.
This trip the lite fantastic toe is called kukinyina ku muchapa and is a highlight of the days entertainment.
Dust rises – drums pound and Ngulu the grunter flops around. The excitement is thrilling together with the amusement out of this world.
Members of the population continuously come upward frontward with tributes to the likishi. Traditional dances Kachacha, Shombe and Shikinya were performed.
A grouping of Luvale Myalia girls, with a Luchazi Mwali (right) graduate from Wali, an initiation ceremony to womanhood. Wali is conducted at the outset of a girls initiatory of all menstruation. They have got been secluded inwards huts called nkunka. The instructor organizes the girls scarification, stretching of her labia together with applies trunk paints, intended to fashion the perfect woman. They have got learned mutenya, a seductive trip the lite fantastic toe using circular pelvis movements. The scarification is applied to a girls abdomen to emphasize her role inwards childbearing, withal this was non noticed on the girls.
Countless offerings together with praise were made inwards award of Mwangana Ndungu.
Volumes of presents were presented to Mwangana Ndungu - many imported from exterior the country.
Dust settled - guests departed, but the exhilarating carnival of Likumbi lya Mize had yet to conclude.
Likumbi lya Mize - Day Five
Day v ushered inwards some other beautiful trial - speckled with likishi, along the Zambezi riverfront. Above, iii useful modes of Western Zambian carry with Mwendumbalooking on.
A relaxed exodus of revellers began to traverse the river.
Mwana Pwevo also laid off for the eastward depository fiscal establishment of the Zambezi on her journeying dorsum to kuvumbuka.
This was the destination of the large political party - a political party that resembled an endangerment dorsum inwards time. Mwana Pwevo waved many goodbyes.
They say the (so-called) 'Lozi' Kuomboka ceremony rivals that of Luvale Likumbi Lya Mize, but no no no!
'Mwana Pwevo' arrived on the eastward depository fiscal establishment of the Zambezi River to awaiting crowds.
In the aftermath, an MTN truck failed to deal with the notorious sand of Western Zambia.
Ngulu the grunter rode 'shotgun' with us to the pontoon.
This picture was our departing shot - a shot depicting the repose of the upper Zambezi's traditional way of life.
Kapitau (captain) Nyambe - Captain of the Zambezi Pontoon
On crossing the Zambezi, nosotros met an old friend who captained the pontoon. Nyambe came frontward to say he remembered our due west depository fiscal establishment pontoon camps - camps that took seat annually 20 years ago.
Left to right - Abraham Ngombe Chilemu - Gideon Kaumba - Fred Kachongo
The Likumbi lya Mize Cultural Association organized the 2012 event. The 'A Team' included Abraham Ngombe Chilemu - Gideon Kaumba - Fred Kachongo - Rapheals Makuya together with Webster Noah Makondo. These men worked tirelessly to assist construct the amazing celebration of Luvale civilisation possible. Our thank you lot to Gideon Kaumba together with Fred Kachongo for their follow upward assistance creating this web.
The Sun sets over our terminal glimpse of Likumbi lya Mize.
_______________________________
Visit the Faces - Art of Angola links to larn nearly the Luvale masking tradition.
By David Chongo together with pic past times Speedwell Mupuchi on Sun 12 September 2010, 04:01:00 CAT (4173 Reads)
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Article image |
WHEN Lunda princess, Luweeji fell for the charm of adventurer hunter Tshibinda Ilunga from the Luba establishment, nearly the 1600s, she had no thought her romantic escapades would outcome inwards dynastic discontent that would drive ii of her brothers away inwards fits of rage.
Eventually, Chinguli cha Konde together with Chinyama cha Mukwamai would settle inwards Namibia together with Republic of Angola respectively.
Why?
She is living with the enemy!
Centuries later though, its Luweeji's promiscuity, every bit folklored inwards a Luvale song, that preserves i hallmark of the at nowadays non-existent empire.
Welcome to Likumbi lya Mize, which agency twenty-four hr period of time of the Mize; Mize every bit the working capital missive of the alphabet of Luvales at senior primary Ndungu's palace-the Mbongi ya Makishi, or abode of the
Makishi.
Though it's the main attraction during the Likumbi lya Mize, the Makishi parade is genuinely a populace display of the destination of the Mukanda ceremony.
Before that though, senior primary Ndungu makes a grand entry on a 3-wheel violet railroad vehicle known hither every bit Kalikoki, accompanied past times his Lisano, wife. His emergence into the arena is spiced with all the accessories of praise together with worship from his subjects.
The Kalikoki, consummate with a flag that bearing 4 knives, semi painted inwards reddish pointing into ii rings inwards the centre, makes its way close the stands for a total lap of recognition, the cheering subjects create an animation that reverberates every bit far every bit the river depository fiscal establishment on the east.
The scene is lighted. The Mize has come upward alive!
After Chieftainess Nyakatolo, the queen woman parent of all Luvale chiefs hailing from Kazombo inwards Republic of Angola is comfortably royally received in that location is no dubiety it's the Makishi appearance that many have got travelled for that remains together with many hold off with baited breath for the pinnacle of Luvale culture. But who are Makishi?
But let's go dorsum iii days before.
On a Wednesday, the Makishi traditionally emerge from the graveyard across town on the eastward of the Zambezi River inwards what is known every bit Kuvumbuka (literally sprouting out of the ground.
And why the grave?
"They are representatives of supernatural beings that deed every bit the link betwixt the living together with the ancestral sprits. You cannot have got Makishi masquerades without
Mukanda," says Edward Chivunda Kamboyi, national executive secretarial assistant of the Likumbi lya Mize cultural association.
This emergence is a culmination of the Mukanda ceremony during which the boys betwixt the ages 8-12 are secluded from populace life at a traditional schoolhouse and
taught diverse attributes of virile individual adulthood together with later are circumcised.
Back at Mize in that location is rising commotion from the main entry. It's the main attraction of the twenty-four hr period of time itself!
The Makishi are on their promenade toward the main arena. And leading the procession with an imposingly large arch-like shield of systematic reddish together with white foursquare box designs on a dark backdrop is Kayibu, primary or Rex of Makishi. In tandem is Kapalu, the son, spokesman assistant to Kayibu. Adorned inwards knitted feathered headdress, Kapalu together with his boyfriend Katotola thrive every bit they impose their presence. People scamper out of sight because Kapalu has to construct surely the Rex of the Makishi construct a dignified entry.
This is a 2nd to savor; but ultimately, a 2nd of cultural definitive climax. But what defines the Makishi?
It's their graphic symbol together with role inwards the community. As representatives of ancestors, their roles are suited to societal wellbeing together with survival of the Luvale people.
They are closely related to the Mukanda traditional schoolhouse because some of the boys trained in that location would eventually assume leadership roles inwards the community.
There is no Thomas-ing, the Makishi are a phenomenon. When viewed every bit a whole cast, they tin live really intimidating together with most definitely non for the faint-hearted.
Maybe that's the way they are supposed to live viewed. They take away on forms of dissimilar creature together with human figures because every bit Kamboyi explains, inwards Luvale culture, all forms of life are respected together with tin live a source of back upward to the residual of the community: "A hamlet cannot live consummate without insects, animals.
It agency inwards guild nosotros live with all sorts of things".
It's the Lion King's philosophy of 'the circle of life'.
Take for instance, Kawuyawuya, the butterfly. His cast together with appearance is pinpoint that of a butterfly but stakes his claim to the circle. Then in that location is Utenu, the i graphic symbol endowed with the unenviable fine art of cruelty. He punishes similar a correctional officer; he maintains dependent area inwards the village.
Ndondo portrays a man child who is mischievously notorious with women. And so you lot also have got Likishi lya mwana pwevo, a teenage girl.
Kalelwa is a leader, instructor together with protective spirit for Tundanji, the man child initiates from Mukanda. He is aggressive together with chases women but interestingly assists them to ready alcohol for Mukanda. Chikuza, with a curving conical apparatus that forms portion of the headdress, teaches together with is associated with fertility together with success inwards hunting. Mupala is virile individual parent of the Makishi together with captain of the Mukanda.
But salve the best for last: Lindeho! This i moves with dismiss within his caput kit from which smoke tin live seen billowing together with thus used to scare children with penalty of dismiss if they misbehave. The listing goes on with Lindumbi lya mwana nyawino, Chikishikishi, Sakashivi but also Kambulo.
The rearguard of moral management is Chizaluke. He is the elder, the wise human through whom wisdom is generated together with he passes it on.
For its magnificent cultural presence together with artistry, the Makishi masquerades together with Mukanda were inwards 2005 conferred with a diploma past times UNESCO every bit a world cultural heritage thus safeguarding the ii practices.
Eventually, Chinguli cha Konde together with Chinyama cha Mukwamai would settle inwards Namibia together with Republic of Angola respectively.
Why?
She is living with the enemy!
Centuries later though, its Luweeji's promiscuity, every bit folklored inwards a Luvale song, that preserves i hallmark of the at nowadays non-existent empire.
Welcome to Likumbi lya Mize, which agency twenty-four hr period of time of the Mize; Mize every bit the working capital missive of the alphabet of Luvales at senior primary Ndungu's palace-the Mbongi ya Makishi, or abode of the
Makishi.
Though it's the main attraction during the Likumbi lya Mize, the Makishi parade is genuinely a populace display of the destination of the Mukanda ceremony.
Before that though, senior primary Ndungu makes a grand entry on a 3-wheel violet railroad vehicle known hither every bit Kalikoki, accompanied past times his Lisano, wife. His emergence into the arena is spiced with all the accessories of praise together with worship from his subjects.
The Kalikoki, consummate with a flag that bearing 4 knives, semi painted inwards reddish pointing into ii rings inwards the centre, makes its way close the stands for a total lap of recognition, the cheering subjects create an animation that reverberates every bit far every bit the river depository fiscal establishment on the east.
The scene is lighted. The Mize has come upward alive!
After Chieftainess Nyakatolo, the queen woman parent of all Luvale chiefs hailing from Kazombo inwards Republic of Angola is comfortably royally received in that location is no dubiety it's the Makishi appearance that many have got travelled for that remains together with many hold off with baited breath for the pinnacle of Luvale culture. But who are Makishi?
But let's go dorsum iii days before.
On a Wednesday, the Makishi traditionally emerge from the graveyard across town on the eastward of the Zambezi River inwards what is known every bit Kuvumbuka (literally sprouting out of the ground.
And why the grave?
"They are representatives of supernatural beings that deed every bit the link betwixt the living together with the ancestral sprits. You cannot have got Makishi masquerades without
Mukanda," says Edward Chivunda Kamboyi, national executive secretarial assistant of the Likumbi lya Mize cultural association.
This emergence is a culmination of the Mukanda ceremony during which the boys betwixt the ages 8-12 are secluded from populace life at a traditional schoolhouse and
taught diverse attributes of virile individual adulthood together with later are circumcised.
Back at Mize in that location is rising commotion from the main entry. It's the main attraction of the twenty-four hr period of time itself!
The Makishi are on their promenade toward the main arena. And leading the procession with an imposingly large arch-like shield of systematic reddish together with white foursquare box designs on a dark backdrop is Kayibu, primary or Rex of Makishi. In tandem is Kapalu, the son, spokesman assistant to Kayibu. Adorned inwards knitted feathered headdress, Kapalu together with his boyfriend Katotola thrive every bit they impose their presence. People scamper out of sight because Kapalu has to construct surely the Rex of the Makishi construct a dignified entry.
This is a 2nd to savor; but ultimately, a 2nd of cultural definitive climax. But what defines the Makishi?
It's their graphic symbol together with role inwards the community. As representatives of ancestors, their roles are suited to societal wellbeing together with survival of the Luvale people.
They are closely related to the Mukanda traditional schoolhouse because some of the boys trained in that location would eventually assume leadership roles inwards the community.
There is no Thomas-ing, the Makishi are a phenomenon. When viewed every bit a whole cast, they tin live really intimidating together with most definitely non for the faint-hearted.
Maybe that's the way they are supposed to live viewed. They take away on forms of dissimilar creature together with human figures because every bit Kamboyi explains, inwards Luvale culture, all forms of life are respected together with tin live a source of back upward to the residual of the community: "A hamlet cannot live consummate without insects, animals.
It agency inwards guild nosotros live with all sorts of things".
It's the Lion King's philosophy of 'the circle of life'.
Take for instance, Kawuyawuya, the butterfly. His cast together with appearance is pinpoint that of a butterfly but stakes his claim to the circle. Then in that location is Utenu, the i graphic symbol endowed with the unenviable fine art of cruelty. He punishes similar a correctional officer; he maintains dependent area inwards the village.
Ndondo portrays a man child who is mischievously notorious with women. And so you lot also have got Likishi lya mwana pwevo, a teenage girl.
Kalelwa is a leader, instructor together with protective spirit for Tundanji, the man child initiates from Mukanda. He is aggressive together with chases women but interestingly assists them to ready alcohol for Mukanda. Chikuza, with a curving conical apparatus that forms portion of the headdress, teaches together with is associated with fertility together with success inwards hunting. Mupala is virile individual parent of the Makishi together with captain of the Mukanda.
But salve the best for last: Lindeho! This i moves with dismiss within his caput kit from which smoke tin live seen billowing together with thus used to scare children with penalty of dismiss if they misbehave. The listing goes on with Lindumbi lya mwana nyawino, Chikishikishi, Sakashivi but also Kambulo.
The rearguard of moral management is Chizaluke. He is the elder, the wise human through whom wisdom is generated together with he passes it on.
For its magnificent cultural presence together with artistry, the Makishi masquerades together with Mukanda were inwards 2005 conferred with a diploma past times UNESCO every bit a world cultural heritage thus safeguarding the ii practices.
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